If thou dost well shalt thou not be accepted of If thou followest on to know the Lord then shalt thou know him Seek and ye shall find Believe in the Lord Jesus Christ and thou shalt be saved XII Christ's last Will and Testament is the godly Man's Title Whoever he be that Christ hath bequeathed such and such a Blessing or Promise to he is sure enough of it from the Nature of the Covenant and from the Provision that is made by Christ the Testator for the fulfilling and accomplishing thereof My People shall be willing in the day of my Power Christ makes the Condition easy to his Elect. XIII Christ hath resigned this great Trust of fulfilling of his Will into the hands of the Father and the Holy-Ghost who are not only faithful Executors of this his Testament but able to supply the Wants of every one and helps all those to whom the Covenant doth belong Holy Father keep through thine own Name those whom thou hast given me I will pray the Father and He shall send you another Comforter who shall abide with you for ever XIV Christ's Will and Testament being confirmed and ratified by his Blood as He will not alter it himself much less may any Man or Angel presume to do it If We or an Angel from Heaven preach any other Gospel unto you than that which we have preached let him be accursed If any Man shall take away from the Words of the Prophecy of this Book God shall take away his part out of the Book of Life If any Man add unto these things God shall add unto him the Plagues that are written in this Book XV. Christ by dying opened a way and gave Legacies to Sinners to have his Testament executed if the Testator had not died there had been no room nor access to them that are called to receive the Eternal Inheritance Testator I. THe Death of a Testator amongst Men makes only his own Will valid cannot make and confirm the Will of another II. A Testator amongst Men cannot be a Witness to the Will he ratifies and establishes III. A Testator among Men bequeaths or gives Legacies comparatively but to a few IV. A Testator among Men cannot enjoy or possess that Kingdom Estate or Inheritance himself after he hath given it away to others and settled them in possession V. A Testator amongst Men commits his last Will and Testament to Men to be fulfilled VI. The best Legacies Testators among Men bequeath are but earthly and temporal things Disparity I. CHrist did not only give force and value to his own Will but to the Will of the Father also II. Christ is not only a Testator but a Witness of the same Testament as 't is the Father's He is given of God as the great Evidence of Covenant-Love and of all the choice Favours and Good-will to Sinners God so loved the World c. And secondly he is given as the great Covenant-Interest and Relation betwixt God and Sinners He testifies that all that is contained in the Covenant is true and the absolute Will and Pleasure of God He said these things are true and faithful Who is it that affirms and testifies this Jesus Christ who is the true and faithful Witness III. Christ gives Legacies to Thousands and Ten Thousands no Godly Man hath nor ever shall have any spiritual good thing but what was bequeathed to him by Christ's Will and Testament IV. Christ the spiritual Testator tho he hath given away all that he hath and gives the possession to Believers by his last Will and Testament yet is Co-heir of the same Kingdom and Glory and shall possess it together with them V. Christ the spiritual Testator surrogates his Spirit in his absence and after his Death to see his Will executed in all points and to give real and actual possession of all his Covenant-Blessings unto them to whom they are given VI. The Legacies Christ bequeaths are spiritual things of a high and most sublime Nature As all things are given to Christ the Mediator so all that he is or hath he parts with freely to his faithful Followers the Graces of the Spirit Adoption Pardon of Sin Peace of Conscience precious Promises in a word all things that appertain to the Life that now is and to that which is to come All is yours and ye are Christ's and Christ is God's Inferences 1. THis exceedingly shews forth the Grace and Love of Christ to Sinners in that he should assume Man's Nature and become liable to Death and Mortality what marvellous Condescension is here that he should act or do any thing in contemplation of Death and be a Testator and yet could not see Corruption the Grave could not keep him and yet refused not to submit unto Death that thereby through the Spirit he might convey a legal Right and Possession to us of eternal Life 2. From hence we may also see how firm and sure the Covenant of Grace is made to all the true Seed and faithful Children of God 3. And let all the Friends and Legatees of Jesus Christ know that their Right and Title to spiritual and eternal Blessedness is of absolute Grace and meer Pleasure of the Testator 4. And what cause have we to praise the Name of God in Christ who hath published and made known his last Will and Testament unto the Sons of Men We have the Mind of Christ. 5. And in that he hath left one to execute his Will and that it is put into the hands of the holy Spirit in Christ's absence who is able to do it effectually But the Comforter which is the holy Spirit whom the Father will send in my Name he shall teach you all things he shall testify of me 6. Moreover let all such tremble that adventure to alter add to or diminish from any thing that is left in Christ's last Will and Testament the Plagues of God without Repentance are like to be their Portion for ever 7. Furthermore from hence you may see what reason we have to examin what is preached for Doctrine or published by any Man as the Mind of Christ for if it be not written or found in his last Will and Testament we ought utterly to reject it tho an Angel from Heaven should preach it Whatever is affirmed to be an Ordinance of Christ's if it be not nor cannot be naturally inferred without Abuse or Wrong to the Text let it be abhorred and contemned by us 8. This affords much Comfort to the Godly whose Names are written in this Testament and in the Lamb's Book of Life You will there find exceeding great and glorious things bequeathed to you and let it be your care to sue for them according to the Will and Directions of the Testator 9. Also let them not forget their Friend nor neglect to keep up his Remembrance in those holy Signs of his Death and Suffering for their sakes
18.14 and 29.11 Eccl. 7.9 Isa. 29.10 and 37.7 Jer. 51.11 Ezek. 13.3 Dan. 5.20 Hag. 1.14 Hab. 1.11 Rom. 11.8 1 Cor. 2.12 c. God hath given the Spirit of slumber Eyes that they should not see and Ears that they should not hear Now you have received not the Spirit of the world but the Spirit which is of God c. 2. The Organical Cause or Instrument is put for the thing Effected by it THE Mouth is put for Speech or Testimony as Deut. 17.6 At the Mouth of two or three Witnesses shall he that is worthy of Death be put to Death but at the Mouth of one VVitness he shall not be put to death that is by the Witness or Testimony of two or three c. so Deut. 19.15 One witness shall not arise against a man for any Iniquity or for any sin in any sin that he sinneth At the Mouth of two Witnesses or at the Mouth of three Witnesses shall the matter be established which is expounded Matth. 18.16 and John 8.17 2. The MOUTH is put for a Command or Prescription Gen. 45.21 And Joseph gave them Waggons according to the Mouth of Pharaoh c. That is as we translate it according to the Commandment of Pharaoh Exod. 17.1 And the Children of Israel Journied according to the Mouth that is the Commandment of the Lord. So Numb 3.16 39. and 20.24 and 17.14 Deut. 1.26.43 and 34.5 So Moses the Servant of the Lord died there in the Land of Moab according to the Mouth of the Lord that is according to the Word of the Lord. Upon which Sanctius says in his Comment on Isa. 49. Therefore they do not rightly judge who from the Hebrew reading say that Moses dyed in the kiss of the Lord for that Tradition is not from the Hebrew Text but from the Targum which is attributed to Jonath Vziel who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Mouth of the Lord Ad Osculum verbi Domini that is according to the kiss of the Mouth of the Lord. But what 's spoken of the Mouth of the Lord is better to be referred to the Trope Anthropopathia of which we shall hear hereafter The Tongue is put for Speech Prov. 25.15 A soft Tongue breaketh the bones that is a mild civil and courteous speech so Jer. 18.18 Let us smite him for that Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for his importunate unseasonable and odious Speech But more especially for the Idiom or particular Language of Nations Act. 2.4 11. And they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Cretians and Arabians do we hear them speak in our Tongues the great things or wonderful works of God It is also put for the Gift of strange Languages In my name shall they cast out Devils they shall speak with new Tongues Mark 16.17 and 1 Cor. 14.19 Yet in the Church I had rather speak five words with my understanding that by my voice I might teach others also then Ten Thousand words in an unknown Tongue That is in a Language which the People understand not c. The Lip is put for Speech Gen. 11.1 And the whole Earth was of one Lip and of one word that is of one Language and of one Speech or Idiom of speaking the Chaldee sayes of one Tongue and one Speech That the Hebrew Language is meant here which in Isa. 19.18 is called the Lip of Canaan we translate it Language by the same Trope And which by the Targ. Hierosolym and R. Saloom upon the place is called the Holy Tongue is shewed elsewhere Neither was Hebrew the peculiar name of that Language in those times because there was no need of a term of distinction there being no other Speech in the World till after the Confusion of Tongues and scattering of the People at Babel Pro. 17.7 A Lip of excellency does not become a fool much less a Lip of lying A Prince that is a worthy and excellent Speech do's not become or is not to be expected from a Fool much less should a Noble or brave mind tell Lies Esa. 33.19 A People of a deeper Lip so the Hebrew then thou canst perceive that is such as speak so obscurely that you cannot understand them as Pagninus renders it See Pro. 12.19 the Lip of Truth shall be established for ever but a lying Tongue is but for a moment Job 12.20 He removeth away the Lip of the faithful c. so 't is in the Hebrew The Palate is put for Speech Pro. 5.3 For the Lips of a strange Woman drop as an honey Comb and her Palate so the Hebrew is smoother then Oyl that is her Words or Speech The Throat is put also for loud Speaking Isa. 58.1 Cry with the Throat so the Hebrew spare not c. by which the Organ of Crying or Speaking is to be understood for the Explication follows viz. lift up thy voice like a Trumpet and what the Scope or Argument of that loud Speech or Shrill Cry was to be is added in these words And shew my People their Transgression and the house of Jacob their sins The Hand is put for Actions done by it where there is also a Synechdoche For by the Actions of the Hands some other things as also Principles or beginnings of Actions are understood as Counsel Machination or contrivance thought endeavours care c. as 1 Sam. 22.17 Slay the Priests of the Lord for their Hand is also with David that is they help him with their Counsel So 2 Sam. 3.12 and 14.19 1 Kings 10.29 Psal. 7.4 Isa. 1.15 The Hand is put for Writing 1 Cor. 16.21 The Salutation of me Paul with mine own hand that is mine own Writing and Col. 4.18 The Salutation by the Hand that is the Writing of me Paul This is ordinary viz. for a mans Writing to be called his hand among the Greeks as Pollux and Suidas sayes and among the Latines see Cicero lib. 7. Epist. ad Attic. as also in our common Language The Hand is put for a Gift reached by the Hand Psal. 68.32 Ethiopia shall make her Hands run to God so the Hebrew that is Ethiopia shall speedily transmit her Gifts as Psal. 72.10 Isa. 60.6 to which Relates that of Pliny the Ancient Greeks called Doron the palm or fist and therefore they called the Hand Gifts that word so signifying because they were given thereby See Psal. 22. 35 36. And more under the Head or Title Metaphors A Sword is put for War or Slaughter which are in a great Measure performed thereby Exod. 5.3 Let us go we pray thee three days Journey into the Desert and sacrifice unto the Lord our God lest he fall upon us with Pestilence or with the Sword Levit. 26.6 Neither shall the Sword go through your Land so Isa. 1.20 Jer. 14.12 13 15 16. and 43.11 Psal. 144.10 Rom. 8.35 and several other places It is said Matth.
God who in his Creation of light and other great works gave himself to be seen as it were by men See Esa. 51.9 and 59.17 For in these places certain Garments are ascribed to God in his execution of Vengeance against his Enemies by an elegant Hypotuposis The metaphor is taken from a Warrior compleatly armed who comes into the field to encounter his Enemy In both places Christ the Captain of our Salvation is to be understood by the Analogy of the Text He is said to be the arm of the Lord because he is the Power of God 1 Cor. 1.24 And Esa. 59.14 It is said that there was no intercessor of the race of man that was dead in sin that could free him from the power of Satan which is a plain intimation Christ himself would be the intercessor the Conqueror of Satan and Death and our Saviour See ver 20 21. Where the promise of the Redeemer is plainly given And the Redeemer shall come to Sion and unto them that turn from transgression in Jacob saith the Lord c. Psal. 45.8 The Mystical habit of Christ the Coelestial Spouse is described upon which place Brentius thus paraphrases All thy Garments smell of Myrrhe and Aloes and Cassia out of the Ivory Palaces whereby they have made thee glad that is all the Garments wherewith thou art apparelled and which can be produced for thy use are not composed of wooden or vile materials but brought from Ivory and most precious Repositories for these are called the Houses or Palaces of Garments they yield no other Odor but Myrrh Aloes and Cassia that is a most fragrant and odoriferous scent of which thou takest pleasure that is that most sweet fame which Christ himself and his Apostles by Preaching the Gospel have spread not only in Judea but in all parts of the World Luke 10.17 18 19 c. 2 Cor. 2.15 16. Christ is said passively to be put on by Believers Rom. 13.14 Gal. 3.27 When he dwells in their hearts by Faith Eph. 3.17 and makes them partakers of his Celestial benefits The Apostles are said to be endued with strength from on high Luke 24.49 When they receive the gift of the Holy Spirit as it is expounded Act. 1.8 On the other side a man is said to put on the Spirit of God when it powerfully speaks or operates in or by him as a man that goes forth in order to any work amongst men covers himself with a Garment Judg. 6.34 1 Chron. 12.18 2 Chron. 24.20 Moses calls Jehovah A Banner when he gave the Altar he erected a Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah nissi The Lord my Banner Exod. 17.15 That is the Lord is my helper both now and hereafter against the Amalekites and all other Adversaries Esa. 11.10 it is said the Messiah shall stand for an Ensign or Banner of the People by which his Kingly Office is noted as this passage is quoted Rom. 15.12 He shall rise to Reign over the Gentiles For a Banner or Trophy is a sign of Victory Superiority and Lordship inasmuch as the People are said to act under the Banner of the Prince Christ is the only Asylum or Refuge where such as fly to him by Faith are protected and kept safe from the spiritual Enemy as the Souldiery repair to the Standard of the General where they are secure See Cant. 2.4 Psal. 60.4 Thou hast given a Banner to them that fear thee that it may be displayed because of the Truth Which may be truly applyed to Christ upon these words Ainsworth says that the word Banner is applyed to the Flag or Ensign of the Gospel Esa. 11.12 and 49.22 and 62.10 Here to David and his Victory to be high displayed or to use for a Banner which hath the name of lifting high Esa. 59.19 The Spirit of the Lord shall lift up a Standard against him that is he shall bring to passe that Christ shall be that Standard or Banner of the People for as Souldiers aggregate or repair to the Military Standard so the Saints are gathered together by the knowledge of Christ the Captain of their Salvation A Rod and Staff is attributed to God and our Saviour Christ Psal. 23.4 Thy Rod and thy Staff comfor me of which we have spoke in the Metonymie of the sign for the thing signified Psal. 45.6 Psal. 110.2 Heb. 1.8 The Rod or Scepter of Christ signifies his saving word whereby he directs his Church and People See Esa. 2.3 The Rod of God signifies also Castigation and Punishment Job 9.34 and 21.9 In both which places the Chaldee renders it a Stroke The King of Assyria is called the Rod of Gods Anger Esa. 10.5 Because by him as with a Rod he was to chastise the People and declare his Wrath against sin See verse 24. The Word has almost the same signification Psal. 2.9 Where the epithete of Iron being added it is a symbol of a more grievous and severe punishment Thou shalt break them with a Rod of Iron viz. Such contumacious and stubborn Enemies that despise thy Kingdom whether they be Jews or Gentiles as ver 1 2. These are prophetical words of God the Father respecting Christ his only begotten Son who was constituted King of Sion and as it were inaugurated to the sacred Offices of Judge and Redeemer See Act. 4.25 26 27. All those were to be broken with and Iron Rod by Christ the Judge who would not submit to the Scepter of his saving Grace Psal. 45.6 7. and 110.6 Esa. 2.3 but stubbornly resisted him and therefore by the Sword of his Anger which is that Iron Scepter or Rod as of a severe Judge they were to be destroyed To this place of the Psalmist there seems to be an Allusion Ezek. 21.10 13. In our Translation thus A Sword is sharpned to make a sore slaughter it is furbished that it may glitter Should we then make Mirth It contemneth the Rod of my Son as every tree or as in the marginal reading the Rod of my Son despiseth every Tree and verse 13. What if the Sword contemn even the Rod c. Where an obscure Periphrasis in the original Hebrew has begot diverse Interpretations What seems to me to be most proper and suitable I will lay down and submit it to the Judgement of the Godly and Learned 1. It is certain that the Prophets do frequently cut off their speech introducing even in the very context then this and then another speaking upon which Jerom says that the change of persons especially in the Writings of the Prophets makes the Text difficult to be understood which if delivered with a clearer distinction of places causes and times would render those things plain which seem to be obscure Nahum 2. Hence the Prophets are so obscure because when one thing is treated of there is suddenly a change to another thing or person as Psal. 2.1 The New Testament is introduced as speaking and complaining of Christs Enemies See Acts 4.24
87 376. But metaphorically this Name is attributed to Creatures also As 1. To Angels who are endued with more eminent power and more abundant happiness then any other Creatures as Psal. 8.5 Thou hast made him a little lower then Elohim the Angels as the Chald. the 70. Interpreters Pagninus and our Translation render it But we have a most certain interpreter Heb. 2.7 viz. the Apostle who expressely quoting this text says but thou hast made him a little lower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ti par Angelous than the Angels see ver 9. Where the same is repeated In both places it is spoke of Christ with respect to his state of humiliation an evident specimen is the Angels comforting him in his Agony in the Garden Luke 22.43 So Psal. 86.8 and 97.7 9. where the word Elohim is put for Angels as it expresly appears Heb. 1.6 The meaning is that there is no power so sublime but must be subject to the soveraignty of Christs Kingdom 2. To Men of eminent dignity and his substitutes on Earth by whom God Governs Judges Informs and Helps men as if he had metaphorically call'd them Divine men Gen. 6.2 The Sons of God saw the Daughters of men c. The Chald. renders it Sons of great men or grandees Pagninus the Sons of Princes Brentius in his Comment upon the place thus expounds it The Sons of God are the principal Sons and Heroes of the Patriarchs in whose hands because of the right of primogeniture and other gifts of God the chief authority was lodged and who in Doctrine and example ought to go before others as the Princes and heads of the People as Judges and Princes are in other places of Scripture called Gods But the Daughters of Men were either women of the Families of the Canaanites or without difference any Maids or Women of the common and vulgar sort that you may understand that the Princes who ought to be an honest example for others look to themselves at their pleasure any that they met and liked what ever they were whether Kinswomen or such as were of Affinity to them whether Honest or Dishonest These things were wickedly done for here was a neglect of Consanguinity which the Law of Nature commands contempt of Parents and Superiors and an indulgence of Polygamy or having many wives and rash and causeless Divorces c. Exod. 4 16. He shall be to thee a Mouth and thou shalt be to him a God we translate instead of a Mouth and instead of a God the Chald. renders it for a Prince or Captain that is thou shalt be his chief Magistrate telling him what he shall say to the People So God speaks to Moses Exod. 7.1 See I have made thee a God unto Pharaoh the explication follows ver 2. Thou shalt speak all that I command thee and Aaron thy Brother shall speak unto Pharaoh Moses is called a God because of the Commission or Embassy he had to perform in those wonderful works before Pharaoh So Judges are in the Hebrew called Gods Exod. 21.6 and 22.8 9 28. So 1 Sam. 28.13 That spectrum or apparition in the likeness of Samuel is so called Psal 82.1 He judgeth among the Gods that is among the Judges See ver 6. I have said ye are Gods from which Christ argues John 10.34 35 36. that he was much more the Son of God See Psal. 138.1 4. Psal. 119.46 I will speak of thy Testimony before Kings and be not ashamed which Kings are elsewhere called Gods c. It is also attributed to Idols Exod. 23.24 Esa. 36.18 But 't is by a Metonymie of the Adjunct by which the opinion of men is put for the thing it self as chap. 4. before-going For Idols are really things of no value as Lev. 19.4 Psal. 97.7 Esa. 10.10 and 19.3 Yea no Gods 2 Chron. 13.9 1 Cor. 8.4 an Idol is nothing in the World but they are Worshipped by Idolaters as Gods or at best by them they pretend to Worship God Hence they are called Gods with the addition of another word as Exod. 20.3 Strange Gods Deut. 5.7 Josh. 23.16 Gods besides the Lord Exod. 22.20 Molten Gods Lev. 19.14 New Gods Judg. 5.8 The Greek name of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theos which is metaphorically ascribed to the Devil 2 Cor. 4.4 The God of this World hath blinded the minds of them which beleive not c. For as the the true God administers the Kingdom of Grace to such as believe in him and is by them religiously Worshipped So Satan infuses his malignity into unbelievers Eph. 2.2 3. who obey his Will Command and Seduction Upon which Erasmus in his Annotations says thus The Devil is not really a God but he is so to them who prefer him before Christ just as to covetous men their Money or Mammon is a God and to their Heirs their Luxury is a God and homo homini Deus a man is a God to a man as the proverb runs And in his paraphrase Whatsoever any person hearkens to obeys or prefers before or more then God makes that his God This name is also attributed to the Belly Phil. 3.19 Whose God is their Belly that is such as account their cheif good and felicity to consist in the satisfaction of the desires of the Flesh and prosperity in this World without suffering any persecution for the sake of Christ. Whatsoever any person puts the chiefest value upon is to him a God if he slights the true God In the New Testament also the Name of God is attributed to Idols Act. 7.43 14.11 by a metonymie as was said of the Name Elohim by the opinion of men as Gal. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me phusei ontes theoi qui natura non sunt Dii who by nature are not Gods but by the depraved imagination of Idolaters 1 Cor. 8.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legomenoi Theoi who are called Gods by Idolatrous men but are not really so And to these that one and true God is opposed ver 6. So much for the Name of God To which metaphor some refer when the Names of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El are added in the room of an Epithet for Divine Chief or most Excellent vid. Gram. Sacr. p. 58. seqq As to the Actions of God the word Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara properly signifies to make any thing of nothing which God alone can do But metaphorically it is Translated to the other great works of God as Exod. 34.10 I will do marvels which were not created in the whole Earth c. That is such wonders and so many as never yet were done in the World Numb 16.30 If the Lord will create a Creation so the Hebrew that is if he will afford a New and Unheard of miracle such as was the swallowing up of the Earth which then happened to the seditions See Esa. 45.8 More especially it is
the pleasure of a lovely day-spring Such as neglect or reject this Word walk in darkness and are involved in errors and perish everlastingly The other Interpretation in substance agrees with this Noon is taken for things most evident Deut. 28.29 The Latines have a Proverb meridiana lux Noon light which is put for a most clear and evident thing There is a comparison with the Noon time when there is mention made of the light and splendor of felicity Job 11.17 And thy time shall arise above the Noon day so the Hebrew that is thy most illustrious Glory shall shine all round or about thee See Psal. 37.6 The Evening is elegantly opposed to the Morning when the speech is of the vicissitude of Calamities and Comforts which God observes in Believers Psal. 30 5. Weeping may endure for a night or as the Hebrew may lodge for an Evening but joy cometh in the Morning that is the Godly are compelled to weep in the darkness of the Cross and Sufferings but the most joyful morning and light of Divine help will come again See John 16.20 22. Psal. 126.5 6. So the word Vesperascens drawing towards an Evening is used for ceasing Esa. 24.11 The Sun-setting in the Evening leaves the darkness of night to succeed it so when joy ceases it leaves Calamity and Mourning To the day is opposed Night by the same Reason almost as darkness is which in a Moonless Night and cloudy sky invade us Job 17.12 They change the Night into day The light they said is near because of darkness he speaks of his thoughts which ver â—â—1 he called the possessions of his heart because of his hope and expectation of good as Christ commands us Luke 21.19 In patience and hope to possess our souls Therefore he said that his Thoughts or Possessions of his heart were broken of denoting that all hope of good perished and then adds that the same cogitations turned night into day and that light was near with respect to those dark dispensations that is he certainly hoped that those Calamities which he compares to an obscure night should be turned into prosperity which he shews by the word Day and that the light of long expected peace is near This explication agrees with what follows ver 13. If I wait the Grave is mine house c. ver 15. And where is now my hope As for my hope who shall see it ver 16. They shall go down to the bars of the pit when our rest together is in the dust As if he had said my expected hopes together with my body shall ere long be carried to the Grave and expire with this Life Job 35.10 But he said not where is God thy maker Who giveth Songs in the Night that is who in adversity giveth help and deliverance for which Praise and Glory becomes due to him See Micah 3.6 c. Sometimes the Night signifies the Reign or Dominion of Impiety and Hell Rom. 13.12 But what we find 1 Thes. 5 7. For they that sleep sleep in the Night and they that are drunken are drunken in the Night is understood by some of natural sleep and night but others interpret it of spiritual sleep that is carnal security in wickedness Rom. 13.11 Eph. 5.14 and the night of infernal power Erasmus in his paraphrase elegantly joyns both and thus unfolds this Apostolical text The Day of the last Judgment is to be dreaded by those who are blinded by vice and lead a life like Nights But you that are Brethren are not to fear it because it shall not find you unprovided for all you that follow Christ do not belong to the Kingdom of darkness but to the Kingdom of light and God especially if in piety and reality ye walk close to the rule of your Profession and so live as that it may appear that ye watch in the light and not snort in darkness There if we would not be oppressed let us not sleep as others do who have not known the light of Christ But let us be watchful and sober having always a circumspect mind that we admit not any thing through incogitancy which may prove offensive to the Eyes of God or men For as such as sleep a natural sleep do it by night and such as be drunk with wine are usually so in the night so they that sleep in sin are involved in darkness of mind and such as are drunk with carnal desires and delights so called are entangled in the mists of a dark mind But it becomes us to whom the light of the Gospel day hath shined to be sober and watchful c. Metaphors taken from Fire SO much for Heaven and what belongs to it We shall now treat of the Elements which are four viz. Fire Air VVater and Earth and produce what metaphors are taken from them The Metaphors taken from Fire shall be considered with respect to its quality and effects viz. 1. It s clearness purity splendor and other Attributes and in that respect it is translated to Angels Psal. 104.4 Heb. 1.7 Fire in its efficacy of acting and penetrating in agility and celerity is eminent before other Creatures of God which qualities may be fitly applyed to those holy Ministers of God The Fire always moves upwards So all the actions of Angels tend to the Glory of God By a flame of Fire Charity or Love is signified Eccl. 8.6 Angels are wholy inflamed with a Divine Love From Fire Angels are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim that is flaming or fiery from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph in Latin incendit cremavit in English he burnt Arias Montanus says that Seraphim signifies purity from any spot filth or heaviness for so Fire is and therefore those Ministers of God which Esaias saw to have a purging and purifying efficacy in their divine ministrations for the profit of men Esa. 6. ver 3.6 7. In that Vision one of the Seraphims exercised his purifying vertue by applying the external symbol of a live Coal to the Prophets Lips Musculus in his Comment says That this Vision of Angels standing about the Lord sitting in his Throne was in Fire that they may be called burning Seraphims which is very suitable to the thing in agitation The Lord was angry with his wicked and rebellious people To judge whom he sate in his judicatory Throne And therefore as that great Session and Tribunal is an argument of his wrath so the fiery appearance of his ministring Angels betokens his dreadful Anger for that conflagration which was to consume the wicked was then and there a burning 2. Fire also denotes the Word of the Gospel of Christ published among the Gentiles Luke 12.49 In treating of this we must have respect to the vertue and efficacy of Fire as well to its shining and enlightning quality wherein it agrees with what we said about light which betokens conversion and the mystery of Salvation as also its kindling quality for the Word of Christ
17.4.6 Christ in his passion was placed as it were in a wide Wilderness and spiritually drank of the greatest Torrent of all tribulations and dolors which by his passing over the Brook Kedron which had its name from its blackness and darkness is noted John 18.1 So much of that Sometimes a Stream or Brook is taken metaphorically in a good sence either because of the abundance of VVaters which are transferred to plenty of good things Job 20.17 By the brooks of Honey and Butter to which Rivers and Floods are added is signifyed a confluence of prosperous pleasant and desireable things even to full satisfaction Psal. 36.8 God is said to make Believers drink of the Rivers or Brooks of his pleasures that is to bestow a plenty of blessed sweet and heavenly good upon them which is that life and overplus or more than abundance which Christ promised to his Sheep John 10.10 Prov. 18.4 The Well-spring of Wisdom is called a flowing Brook that is the mouth of a wise man does largely and abundantly utter and Communicate wisedom See Esa. 66.12 Amos 5.24 where there are express comparisons Or else the Reason of their being taken in a good sence is because in dry and unwatered Countries the inundation of Brooks are very seasonable and profitable Esa. 35.6 In the wilderness waters shall break out and streams in the Desart He adds ver 7. And the parched ground shall become a Pool and the thirsty Land-springs of water This is a metaphorical description of the blessings of Christs Kingdom and with respect to their sweetness and abundance A River if taken in an evil sence signifies the frequent irruptions and invasions of Enemies Esa. 18.2 A Nation whose Land the Rivers have spoiled Here is Divine vengeance foretold upon the wicked Ethiopians by armed Enemies who like mighty currents which none can resist were to overwhelm their Land Some take this properly because there are frequent inundations in Ethiopia a Country full of Rivers Others Metonymically understand it of Enemies who by the Rivers would invade the Country as the Turks often do Hungary upon the River Danubius See Esa. 8.7 If it be taken in a good sence it denotes the favour and blessing of God Psal. 46.4 There is a River the streams whereof shall make glad the City of God The Holy habitation which God placed in that City is intimated to be like a most sweet and pleasant River whose Rivulets or Streams exhilarate and rejoyce in the whole City and therefore it is added The holy of the Tabernacles of the most High By River Jehovah himself by his Grace and protection inhabiting there may aptly be understood and his streams are the special blessings or benefits we receive from his Divine protection which flow from his Grace as Rivulets from a River Neither would it be any error if it should be referred to the Word of God for where that is purely taught and flourishes God himself cannot but be graciously present there c. Esa. 41.18 I will open Rivers in High Places and Fountains in the midst of the Vallies I will make the wilderness a Pool of water and the dry Land-springs of water This is a metaphorical description of the Kingdom of Christ. Brentius upon the place By this metaphor of the Desert waters Fountains and Trees ver 19. is understood That God was to give the Gentiles who are called by the name of dry ground and Desert a most large and capacious Fountain that is the Preaching of his VVord in great plenty that they that are thirsty may drink of the Fountain that is Christ and Eternal blessedness John 7.38 He that believeth on me as the Scripture saith out of his belly shall flow Rivers of Living water Christ speaking of his being to give the Spirit to his believing Apostles by a wonderful effusion as ver 39. Therefore flowing of water must be understood of the plentiful gifts and operations of the Holy Ghost by which the Apostles and other Ministers by Preaching of the Gospel converted many unto Christ and filled them with living comfort VVhat Christ adds viz. as the Scripture saith belongs to the following words and the flowing of living waters out of their Bellies is inferred from some certain places of the Old Testament such as Esa. 58.11 Thou shalt be like a watered Garden and like a spring whose waters lye not that is fail not or do not wax dry Or from the whole substance of the Universal Gospel promises expounded or set forth by the allegory of Rivers Fountains and VVaters such are Esa. 44.3 and 49.10 Ezek. 36.25 26. Joel 3.1 and â—â— 23 Zach. 12.10 and 14.8 But Heinsius elegantly joyns the words as the Scripture saith with the words immediately going before He that believeth on me as the Scripture saith Christ has respect to that place Deut. 18.15.18 where the Prophet is promised Neither was there any place which was then more in their minds John 1.21 and 6.14 Act. 3.22 John 6.40 So that the words which follow out of his Belly shall flow Rivers of living waters are really the words of Christ himself as is clear ver 39. See John 4.14 so far he The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peleg which signifies a Rivulet River or Stream with a gentle or natural current is much of the signification of the former Job 29.6 Rivers of Oyl signifies abundance of good things Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivulets of water that is he will incline it to what he pleases This similitude shews that Kings are carryed with great impetuosity where their inclinations prompt them But yet that it is in the power of God to convert them from evil to good as he dealt with the waters in the beginning directing the way where every River must run A Fountain is generally taken in a good sence with respect to Temporals and Spirituals Examples of the former are Deut. 33.28 The Fountain of Jacob that is the people of Israel which sprung from Jacob shall remain like a lasting Fountain Jer. 9.1 The Eye is called a Fountain or a vein of Tears that is it sheds Tears plentifully See Mark 5.29 Lev. 12.7 and 20.18 c. Examples of the later are Psal. 36.9 For with thee is the Fountain of Life that is thou O God art the cause of all Life and Heavenly blessedness Psal. 87.7 All my springs or Fountains are in thee The sence is That Believers regenerated by the Spirit of God of whom he speaks ver 4.5 should celebrate and sing praises to God in the Kingdom of Christ using this Argument All the Fountains of our life are in thee O our Blessed Saviour Thou alone art the Author Fountain and Original of Temporal Spiritual and Eternal Life Prov. 13.14 The Doctrine of the wise is a Fountain of Life that is wholesome or health-bringing and full of comfort like a clear Fountain which never wants refreshing or cooling water The
that want water this signifies the Idolatries of Apostacy of the people to which God the Fountain of living water is opposed 3. The Qualities of Water of these we will note two 1. It is Fluid and Liquid and if congealed by cold it is resolved and liquifi'd again by heat Hence a metaphor is taken for when to melt or to be liquid is spoke of men it signifies fear consternation anxiety and griefs Exod. 15.15 Deut. 1.28 and 20.8 Josh. 7.5 where liquid water is added Job 7.5 and 9.23 Psal. 75.3 and 107.26 Esa. 10.18 and 13.7 and 31.8 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies melting the Chald. breaking Consternation for fear Others render it Tribute which is the other signification of the word Esa. 6.4.7 Ezek. 21.15 Job 30.22 So Ovid de Ponto Sic mea perpetuis liquescant pectora curis So may my breasts with constant sorrows melt See Psal. 58.7 8. and 22.14.15 Where there is an express comparison Psal. 119.28 My soul melteth in the Hebrew droppeth for heaviness that is consumes as if it were liquid the Chald. My soul is sad for sorrow Some say that this is an hyperbolical description of his Tears as if his soul were liquid and resolved into weeping See Job 6.14 15. Judg. 15.14 2. Water is capable of Cold and Heat Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit by which spiritual ardor and the zeal of Faith and piety is denoted the Syriack expresses it by a word which signifies boyling water Job 41.22 Ezek. 24.3.5 See Job 30.27 Rev. 3.15 I know thy works that thou art neither cold nor hot I would thou wert cold or hot ver 16. So that then because thou art lukewarm and neither cold nor hot I will spue thee out of my mouth In this text there is a manifest translation from the qualities of water He calls the Cold such as are without any interest in Christ or the unconverted and the Hot he calls such as are endued with the true knowledge of Christ in an eminent degree and the lukewarm are such as would be called Christians but do not seriously stand by or plead the cause of Religion nor lead a life conformable to their holy profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God loves such as are hot or fervent with the zeal of piety But the lukewarm who are only Christians in Name and not in reality he hates nor will he reckon them among his which by a metaphorical allusion to warm water is here expressed For by that a man is easily provok't to vomit so that Christ by the term vomiting expresses that he will reprobate such Object But what means this where he wishes that he were Cold Does that frame of spirit also please God Answer This is to be understood respectively or by way of Comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cold in that with respect to the lukewarm are more praise worthy because they openly profess what they are not counterfeiting that sanctity which they have not pretending one thing and doing another but being under the blindness of a natural state if they are taught they frequently amend and prove good men whereas the lukewarm making a specious shew of Godliness but denying the power are in afar hopeless condition The sence therefore is it is fit that thou beest put into the extream degrees that thou mayest be judged c. Prov. 17.27 A man of understanding is of an excellent Spirit the Hebrew is of a cool spirit that is of a sedate and quiet mind who is not easily provok't to be disturb'd with the fiery sallies and intemperate heat of Anger 4. The Actions of Water are of two sorts some it s own actions as to break forth Job 28.4 which signifies abundance of Wealth and a plentiful off-spring Gen. 28.14 and 30.43 Exod. 1.12 Job 1.10 Hosea 4.10 Also a publishing of speech 1 Sam. 3.1 1 Chron. 13.2 2 Chron. 31.5 When the waters are said to overflow it signifies an irruption or attaques of a multitude of Enemies and also the celerity and speed of the invasion Examples of the former are Esa. 8.8 and 28.15.17 18. Dan. 11.22 Nah. 1.8 Of the latter Psal. 90.5 Esa. 10.22 Jer 8.6 Isa. 22. All Nations shall flow together to it Jer. 51.44 Micah 4.1 Here the Prophets treat of the Conversion of the Gentiles to Christ by a very significant metaphor In the means of Conversion which is the Evangelical word by his Divine efficacy the people willingly without any compulsion flock to him Waters naturally descend if they are made to ascend it is by Engines or art and not from any spontaneous motion or peculiar quality so inclining them so this people when they tend Sion-wards and ascend that Holy Hill are acted animated and strengthned by the aid art and efficacy of the Holy Spirit by the Gospel of Christ. In men converted 1. This denotes diligence and fervour in piety as waters gather together with Celerity and Impetuosity 2 It denotes Frequency and Plenty as many waters flow together 3. It denotes Concord or Agreement as many streams come from divers places and when they meet make up one homogeneous body whose parts cannot be discerned from each other c. See Psal. 19.3 and 79.2.119.171 Prov. 1.23 and 15.2.28 and 18.4 Psal. 45.1 My heart is inditing a good matter the Hebrew is my heart boileth or bubbleth up a good word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eructavit prompsit this is an elegant metaphor of the speech of the heart well premeditated which by the mouth and lips is uttered as water when it boils oftentimes bubbles over To Distill is put for Speech Doctrine or Prophecy either because like Rain or Dew it is every moment instill'd into the Ears for all Words and Sentences are not proposed at one and the same time but distinctly and as it were by drops Or because as Rain and Dew Waters Refreshes and Fructifies the Earth so does heavenly Doctrine render a soul fruitful c. Examples are to be seen Deut. 32.2 Job 29.22 Ezek. 20.46 and 21.2 Mic. 2.6.11 The Heavens and Skies are said to drop down Righteousness when God gives blessings from Heaven Esa. 45.8 See Joel 3.18 Amos 9.13 The Mountains shall drop New-wine and the Hills flow with milk by which is understood that plenty of Celestial blessings purchased by the Merits of Christ. Some Actions of a man about waters as to pour out which signifies Evil sometimes with respect to God when he is said to pour out his wrath that is when he grievously punishes 2 Chron. 12.7 Esa. 42.25 Psal. 79.6 Jer. 42.18 Ezek. 9.8 22.23 Dan. 9.11 Lam. 2 4. Hos. 5.10 God is said to pour contempt upon Princes Psal. 107.39 40. that is he will devest tyrants of all authority and make them contemptible in exiles or banishment as it follows there See Job 16.13 Psal. 141.8 As it respects men it signifies the evil of guilt
of Christ. The Wolf disappointed of his prey walks about with an open or gaping mouth so Hereticks thirst for the blood of the Orthodox And as the Cubs or Whelps of Wolves are killed although they have yet committed no mischief so the fry and disciples of wicked Hereticks ought to be bridled and care taken to prevent that they invenome not the Church so far Franzius A Leopard is a fierce and swift Creature and carries the notion of Cruelty and Enmity in the Scripture Jer. 5.6 That a Fox denotes Hereticks and the Churches Enemies Cant. 2.15 Lam 5.18 is the judgment of Interpreters As Franzius Hist. Animal p. 191. c. That Christ called Herod a Fox is evident from Luk. 13.32 by reason of his Treacherous Plots which he privately contriv'd to intrap him Erasmus in his Paraphrase Go and tell that Fox who confides in humane craft and Believes he can do anything against the Majesty and Counsel of God c. This was the Fox that would betray that Hen we read of Matth. 23.37 which is produced by way of excellent Similitude to denote the most gracious care and loving kindness of God to his Church c. A Hind is commonly taken in a Good sence Gen. 49.21 Naphtali is a Hind let loose that is which flies most swiftly This is expounded of a ready promptitude and Activity in the happy dispatch and Management of affairs The Hebrews refer this to Barak the Naphtalite who made a very speedy levy of 10000 men of the Tribe of Zebulun and Naphtali and together with Deborah pursued Sisera their Enemy Judg. 4.10 It is added in that Text Gen. 49.21 he giveth goodly words which they refer to the same History and that sweet Song of Barak and Deborah mentioned Judg. 5. Prov. 5.19 A good Wife is called a Hind of loves and a pleasant Roe so the Hebrew that is a Hind Beloved because men take a singular Delight in wild Beasts that are made Tame and Sociable c. A Horse and his Neighing Metaphorically denotes unbridled lust Jer. 5.8 See Ezek. 23.20 To Ride signifies to Rule or to be in an eminent Condition Deut. 32.13 Psal. 66.12 Isa. 58.14 Where it is ascribed to God is already shown A Bridle or to Bridle which properly belongs to Horses Jam. 3.5 by which they are restrained and guided Psal. 32.8 9. Metaphorically denotes the curbing and averting the violence of Enemies sometimes when attributed to the Tongue it denotes a Prudent and becoming Moderation Jam. 3.2 and 1.26 See Job 30.11 2 Sam. 8.1 Psal. 66.11 12. An Ass besides the place cited viz. Ezek. 23.20 is found in a Metaphor Gen. 49.14 Where the tribe of Issachar is called the ass of a Bone that is of big bones and so strong that though dull by Nature it shakes not off but bears what burdens are laid upon it hence it is subjoyn'd Couching down between two burdens for they were wont to Divide its load and place it in two bundles on either side the Explication follows ver 15. See Judg. 5.16 A Bull denotes a violent cruel and proud Enemy that abuses and infests the miserable Psal. 22.12 Psal. 68.30 Isa. 34.7 By the name of Kine the Grandees of the Kingdom are expressed Amos 4.1 about which see Chap. 10. where we have treated of the hill Bashan Isa. 15.5 An Heifer of three years old seems to be a Metaphorical Epithet of the City Zoar belonging to the Moabites the same we read Jer. 48.34 and that it was near the City Horanaim Upon which Texts some Expositors say that it denotes the Pride Luxury and Wantonness of the Moabites because when a Cow comes to be of that age it begins to grow fierce and wanton Others understand it of plenty of Pastures and other conveniencies with which that Land abounded as a Heifer or Cow of three years old gives store of Milk Hierome in his Comment on Isaiah says that we are to understand the Heifer of three year old of perfect and full age For as the thirtieth year compleats a mans strength so the third year does the the like in those Beasts Lyranus says that 't is so call'd because of its luxurious petulancy and that the feminine gender is used to denote their filthy Sodomy which is a far fetcht exposition Junius and Tremelius expound it of the Bawling Moabites who are so call'd by an emphatical Prosopopaeia when they labour'd to confirm their flying and despairing Friends For as a Heifer unaccustom'd to the Yoke is therefore more impatient and complains with louder and stronger bellowing at that Age so they impatient of servitude cry aloud c. Jer. 46.20 Egypt is call'd a very fair or beautiful Heifer but destruction cometh out of the north to it Here is a comparison of its present felicity by a Metaphor taken from a fatten'd and plump Heifer with its future Disgrace and Ruine Hos. 10.11 Ephraim or the People of Israel is called an Heifer taught or accustom'd loving to tread out the Corn. Which Metaphor Brentius thus Expounds this labour of treading out Corn was easie aad pleasing to the heifers for they were not bound nor yok'd nor burden'd but had a full freedom of dancing about and had food enough according to Deut. 25.4 So is Israel hitherto unaccustom'd to Banishments depredations and utter Devastations but dwelling in their own Kingdom under their own Vine and Fig-tree enjoying what they possest in peace c. A Yoke that Instrument whereby Oxen are tied to draw a Plough Cart or Coach c. Luk. 14.19 is used Metaphorically as 1. It denotes Doctrine and Institution for as Oxen are thereby ty'd up and appointed to some certain kind of labour to which in time they become accustomed so Christians are obliged to the practice of Divine Precepts Jer. 5.5 But these have altogether broken the Yoke and burst the bonds wherewith the Yoke was ty'd the Chald. renders it but these have altogether rebelled against the Law these have Departed from the Doctrine See Psal. 2.3 Matth. 11 29. Take my Yoke upon you ver 30. For my yoke is easie and my Burden is light That the Evangelical Doctrine of Christ our Saviour is to be understood is evident by the explication added learn of me for I am meek and lowly in heart and ye shall find Rest for your souls Now because the Gospel is the Doctrine or Word of the Cross 1 Cor. 1.18 Therefore is this Metaphorical phrase used by Christ. That there are three things comprehended here is plain from the Words 1. Faith in Christ begot by the word of the Gospel 2. A Pious Life conformable to the life of Christ in humility meekness and other fruits of the Spirit 3. Patience and Constancy in bearing his Cross. And where these are exercis'd the party shall find rest for his Soul Hence the Devil is call'd Belial which signifies without Yoke because that Apostate Spirit cast of his allegiance to the Laws of God 2. It
9.1 Lam. 3.48 49. c. 1 Sam. 25.37 1 Kings 1.40 1 Kings 10.5 Esa. 5.25 with Deut. 32.22 Lam. 2.11 Ezek. 27.28 2 Sam. 17.13 2 Kings 19.24 Job 29.6 and 40.18 Esa. 13.13 and 14.14 and 34.3 4 7. Ezek. 26.4 and 32.5 6 7 8. and 39.9 10. Amos 9.13 Nahum 2.3 4. Gal. 4.15 A Logical Hyperbole which is used in proper words shall be considered 1. With respect 1. To Hyperbolical comparisons when one thing is compared with another which can bear no tolerable proportion with it as Gen. 13.16 And I will make thy Seed as the Dust of the Earth So that if a man can number the Dust of the Earth then shall thy Seed also be numbred The sence is that the Seed of Abraham should be a very great multitude because innumerable or not to be numbred But inasmuch as it is compared to the Dust of the Earth it is Hyperbolical because as Augustine says it is obvious to every ones sense that the number of the Sands or dust is incomparably beyond the number of humane kind from Adam to the end of the world much more beyond the number of Abrahams Seed whether natural Jews or Believers who are called his Seed because they believe as he did The same Comparison of the Sand of the Sea and the Dust of the Earth is to be read Gen. 22.17 and 28.14 Judg. 7.12 1 Sam. 13.5 1 Kings 4.20 29. 2 Chron. 1.9 Job 29.18 Psal. 78.26 27. Esa. 29.5 Jer. 15.8 Heb. 11.12 c. So other Comparisons swifter then Eagles 2 Sam. 1.23 that is Saul and Jonathan Jer. 4.13 Lam. 4.19 See 1 Kings 10.27 See ver 21.2 Chron. 1.15 and 9.20 c. Job 6.3 and 41.9 Habakkuk 2.5 Lam. 4.7 8. c. 2. In certain Hypotheses where for Emphasis sake the things are amplifi'd more than really it is or can be Psal. 139.8 9 10. If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there If I take the wings of the Morning and dwell in the uttermost part of the Sea Even there shall thy hand lead me and thy Right hand shall hold me Now no man living can ascend unto Heaven nor descend into Hell nor take wings and fly as fast as the morning But these things are mentioned by way of Hyperbolical fiction to illustrate the Infiniteness and Omnipresence of God which no man can avoid or fly from There is an hyperbolical expression or hypothesis Prov. 27.22 which denotes that no endeavours will reclaim or bring men obdurate in folly to the Right way That Hyperbole Obad. ver 4. denotes the certainty of Divine Judgment against the Edomites See Jer. 49.16 c. Matth. â—â—6 26 But what is a man profited if he shall gain the while world and shall lose his own Soul By the word World all the Power Riches Pleasure and precious things there are to be understood in one word And by this hypothetical hyperbole the most grievous state of the wicked that by these toys which are but transient forfeit Eternal Life is denoted See Mark 8.36 Luke 9.25 c. 1 Cor. 4.15 and 13.1 2. Gal. 1.8 c. 3. In some others 1 Kings 20.10 as that Thrasonical or boasting speech of Benhadad King of Syria is recorded to the King of Jerusalem that the Dust of Samaria should not suffice for handfuls for all the people that follow me This is a high peice of hyperbolical boasting as if he had said all your Land can be brought by handfails by my Army yea shall not be enough for the number of bearers so great is my Host how easily therfore shall I overcome you Hos. 2.17 There is an Hyperbole which denotes the contempt of Idolatry that will be and that their names shall not be used with any reverence which must be the meaning for Paul names Baal Rom. 11.4 See Acts 7 4â—â— c. Matth. 5.29 If thy Right Eye offend thee pluck it out and cast it out from thee ver 30. If thy right hand offend thee cut it off and cast it from thee c. Christ would not have a man Maim his body but by this hyperbolical precept intimates the great heinousness and extreme danger of scandal or offence and that we are by any means to avoid it and part from all occasions of giving it That Hyperbolical expression Matth. 24.2 denotes extreme destruction and razing of the Foundation See Hag. 2.16 Matth. 1.6 and Luke 10.4 Of which before in the Metonymie of a sign John 21.25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the whole world it self could not contain the Books that should be written Some expound this of the capacity of the understanding hence Theophilact expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand as the same word rendred here contained is taken Matth. 19.11.12 that the sence may be that there would never be such an one in the World that could comprehend all in his mind because of the variety and multitude of things done and spoken by Christ the world being metonymically put for the Men and Books for their Contents Others understand it of local capacity properly so called that the whole world was not big enough to contain all the Books if in every Circumstance all the sayings and actions of Christ were written which explication is favoured by the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self added to the world Take it which way you will it is an hyperbolical expression especially in the latter sence Some compare Amos 7.10 with it The Land is not able to bear all his words c. By that Hyperbolical wish of the Apostle Rom. 9.3 his great and exceeding love to the Israelites is noted See Gal. 3.13 14. Jude ver 23. c. Examples of a Meiosis or Extenuation 1. TO a Rhetorical Meiosis belong such things as are by any Trope extenuated or lessened as Gen. 18.27 Behold now I have taken upon me to speak unto the Lord which am but dust and ashes that is a most low and most abject Creature 't is a metaphor or a metonymie and alludes to the first Creation of man out of the Earth So to be exalted out of the dust denotes to raise one of the meanest sort of men to honour 1 Kings 16.2 Psal. 113 7 c. 1 Sam. 24.15 Whom dost thou pursue After a dead Dog after a Flea as if he had said that it was beneath or unworthy so great a King to pursue me that am but weak and mean with so great a Troop Psal. 22.6 But I am a Worm and no Man that is a most afflicted man trampled on by the Enemy like a Worm c. So Job 25.6 Esa. 41.14 2. A logical Meiosis is when for extenuation sake a comparison is made with a very little thing as Numb 13.34 We saw men and we were
called the Lord of Hosts because all Creatures in Heaven and Earth are of his Army II. God teaches his People how to behave themselves in spiritual Conflicts and to fight under his Banner when he calls them forth He warns them of the Dangers of Enemies and discovers the Subtilties and Devices of their Soul-Adversaries III. God doth nothing rashly for in all Wars he engages in or Desolations that he brings He consults his own Wisdom and doth all by the Counsel of his own Will IV. God is invested with Power and supreme Authority to raise Armies at his Pleasure if he gives but the Word they immediatly rally together God will lift up an Ensign to the Nations from far and will hiss unto them from the end of the Earth and behold they shall come with speeed quickly And it shall come to pass in that day that the Lord shall hiss for the Fly that is in the uttermost part of the Rivers of Egypt and for the Bee that is in Assyria and they shall come c. All are ready when He gives the Summons Angels Men Dragons Beasts the great Deeps Fire Hail Snow Wind Frogs Flies Locusts Caterpillars c. let him but hiss as it were and they come to execute his Commands 'T is said of Pompey that when one of his Officers complained of the want of Men he should reply Let me but stamp with my foot upon the Ground of Italy and I shall have Men enough which was a Note of confident Pride in him for he was wholly defeated afterwards by Caesar Yet 't is always true of the Lord of Hosts for if he holds up his Finger all the Celestial and Terrestrial Host are ready to fight his Battels V. The Lord brings forth his Weapons out of his Armory He opened his Armory and hath brought forth the Weapons of his Indignation for this is the Work of the Lord c. Take to you the whole Armor of God c. VI. So does the Lord I will lift up an Ensign to the Nation from afar And when the Enemy comes in like a Flood the Spirit of the Lord shall lift up a Standard against him VII God commands the Trumpets to be blown that all might be prepared for the Day of his dreadful Controversy Blow the Trumpet in Sion and sound an Alarm in my holy Mountain Let all the Inhabitants of the Land tremble And the Lord shall he seen over them and his Arrows shall go forth as the Lightning and the Lord God shall blow the Trumpet and shall go forth with the Whirlwind of the South VIII The Lord musters his Armies The Noise of a Multitude in the Mountains like as of a great People A tumultuous Noise of the Kingdoms and Nations gathered together The Lord of Hosts mustereth the Host of the Battel In the Wars of his People Israel he gave directions for their Battel-Array and when to give the Assault IX God hath published in his Word the Reasons why he prepares for War against a People or Nation They have moved me to Jealousy with that which is not God they have provoked me to Anger with their Vanities and I will move them to Jealousy with those that are not a People I will provoke them to Anger with a foolish Nation For a Fire is kindled in mine Anger and shall burn into the lowest Hell c. I will heap Mischief upon them I will spend mine Arrows upon them 'T is because Men turn not from their Sins They profess to know God but in Works deny him setting up the Creature instead of the Creator For the Iniquity of his Covetousness saith God I was wroth Men slight the Offers and Tenders of the Gospel and tho they add Drunkenness to Thirst they think they shall have Peace and for that reason God proclaims War and saith he hath whet his Sword Wherefore was it that God brought his Sword upon Jerusalem and gave it into the hands of the Babylonians Was it not for rejecting his Word and despising his Messengers Hence his Wrath came upon them till there was no Remedy hence Jerusalem was given up again to be trod down by the Romans viz. because they rejected Christ and the Gospel X. God hath given a Banner to them that fear him that it might be displayed because of the Truth or as Ainsworth renders it to be high-displayed because of the certain Truth The word Banner or Ensign as Ainsworth upon the place says is applied to the Flag or Ensign of the Gospel Isa. 11.12 49.22 62.10 here to David and his Victory c. XI God animates and encourages his People as he did Joshua There shall not any Man be able to stand before thee all the days of thy Life As I was with Moses so I will be with thee I will not fail thee nor forsake thee Be strong of a good Courage c. Only be thou strong and very couragious For then thou shalt make thy Way prosperous and then thou shalt have good success XII God himself comes into the Field with his People How often doth he tell them that he is with them The Lord your God is he that goeth with you to fight He assists them directs them relieves them None can march under a better Commander and he is the best Helper The Lord is on my side I will not fear what Man can do unto me The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Fear thou not for I am with thee Be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the Arm of my Righteousness Lo I am with you always to the end of the World XII As the Lord goes before so he is the Rereward of his People Ye shall not go out with haste nor go by flight for the Lord will go before you and the God of Israel will be your Rereward He is in the Front in the Rear in the Middle and the Flanks therefore all is safe because he is invincible XIV God is a liberal Rewarder of his People tho his Royal Munificence is purely an Act of Grace not Debt or Obligation because we are his and when we have done all we are unprofitable Servants c. He that overcometh shall inherit all things Metaphor I. THe most renowned Conqueror or most successful Martialist on Earth is vulnerable and mortal Alexander would be thought the Son of Jupiter but Death soon convinced him II. Earthly Warriors are under certain Limitations for they cannot war as they please their Bounds being set by the Almighty III. There is no earthly Warrior tho never so redoubted but may be match'd and conquered too IV. Earthly Warriors know not the Success of their Arms before-hand nor foretell Events they may be baffled in their Hopes and made ashamed of their
who think Christ Jesus will never appear as a Lion but always shew himself in his Lamb-like Disposition Christ is a Lion as well as a Lamb and will ere long rise up to the Prey 2. What will become of the Murtherers and Destroyers of his Church in the Day of his fierce Wrath when he comes to make Inquisition for Blood 3. O that Sinners from hence would learn to prostrate themselves at his feet 4. This speaks much Comfort to the Godly He is full of Bowels and like a Lion able to defend and deliver them 5. By Faith and Prayer let us strive to rouze up this Lion of the Tribe of Judah to tear in pieces all his implacable Enemies Christ the true Manna John 6.50 This is the Bread which cometh down from Heaven that a Man may eat thereof and not die Rev. 2.17 To him that overcometh will I give to eat of the hidden Manna CHRIST and the Graces of Christ are called Manna the Antitype of that Manna that fell in the Wilderness Exod. 16. Manna in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manah preparare to prepare because it was Food prepared from Heaven for the Israelites in the Wilderness Flacc. Illyricus and others say That when the Israelites saw it like congealed Dew or small Hail or Snow lying up and down about the Camp they asked one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What 's that what 's that And because of frequent Repetition that it might be more easily pronounced they added the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pronounced Manhu whence they retain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man Manna Type I. MAnna was a strange and mysterious thing at first to the Israelites they knew not what it was II. Manna was Food prepared from Heaven III. Manna came down or descended from Heaven IV. Manna was white it was a pure fair and bright thing V. Manna was round in Form and Figure VI. Manna was a Gift it was given to Israel freely it cost them nothing VII Manna was given to all to the Poor as well as to the Rich none were forbidden to partake thereof VIII Manna was pleasant it had all the Taste and Relish of Sweetness in it IX Manna did nourish well and was given in great plenty X. Manna was to be bruised in a Mill that so it might become more useful for Food XI Manna was given equally to all the Israelites they had all a certain measure not one more than another were all Fellow-commoners every Man had his part his Omer XII Manna was a small and little thing unto the Eye like to a Coriander-Seed XIII Manna came down with the Dew it was covered or hid as it were with Dew XIV Manna was not given to the Israelites whilst they were in Egypt XV. Manna fell round about the Camp of Israel and in no other place XVI Manna was given to Israel in the Wilderness it was their only Food whilst they remained in that desert State XVII It was gathered daily except on the Sabbath then there was none to be found XVIII They went out of their Tents to gather it XIX If Manna was kept or received otherwise than God ordained and appointed it stank and bred Worms XX. Manna ceased when Israel came into Canaan XXI Manna was only given to the Israelites XXII Those that would receive the Benefit of Manna were to eat it XXIII Manna came very seasonably to Israel they had else starved XXIV Manna was to be kept and put in a Golden Pot before the Lord to remain in the Holiest for ever XXV Manna was loathed by those evil Murmurers on whom the Wrath of God fell they esteemed it light Bread XXVI In the day before the Sabbath in the night Manna fell abundantly that so they might gather it on that day to provide Food for the Sabbath Parallel I. JEsus Christ is the Wonder of Men and Angels and when He came into this World yea to his own they knew him not II. Christ had a Body prepared of the Father that he might be Food for Believers III. Christ is the true Bread or Manna from Heaven IV. Sic Christus describitur Apoc. 1. So is Christ described without Sin V. Christ respecting his Divinity is infinite perfect and entire no beginning no end VI. Christ is called a Gift the choicest Gift that ever God bestowed given freely for the Life of the World VII Christ is sent to all to Jews and Gentiles to the Small as well as the Great to the Poor as well as the Rich none are excluded VIII Whatsoever is pleasant sweet and delicious in a spiritual sence is found in Christ his Word is sweet as Honey or the Honey-Comb O taste and see how good the Lord is IX Christus sufficit ad omnes c. Christ is very sufficient and plentiful there is in him enough to nourish and feed all What Soul is there but may be filled to the full if he comes to Christ X. Christus ut animis nostris cibus esset doloribus mortis in Cruce contundebatur Christ that he might be Food for our Souls was bruised It pleased the Father to bruise him XI All true Israelites have their equal Share in Christ a whole Christ is given to every Saint they have all one Portion one Husband one Kingdom and Crown that fadeth not away XII Christ was little low and contemptible in the Eyes of the World of no reputation XIII Christ came down with the Dew of the Spirit being baptized or covered therewith hence called as some conceive hidden Manna XIV Christ who is the true Manna is not given to Unbelievers that remain in Bondage and Slavery under the Power of Sin and Satan XV. Christ is conversant within the Limits of his Church The Graces of the Spirit fall upon Mount Hermon the Dew descends upon the Mountains of Zion There God commanded the Blessing even Life for evermore Christ walks in the midst of the Golden Candlesticks XVI Christ and the Blessings of Christ are given to us who are in the Desert or Wilderness of this World We have no other Food for our Souls but are to live upon Christ by Faith so long as we are in this howling Wilderness XVII Those that would have Christ must seek him in the Time God hath appointed In the Day of the glorious Rest or Sabbath that remains to the People of God there will be no Christ no Manna for Sinners XVIII We must go out of the old Man and sensual Rests and Love of this World if we would participate of Christ. XIX The Sacrament of the Lord's Supper or any other Institutions of Christ made use of or received in other manner than Christ hath ordained and appointed it stinks in the Nostrils of God and is abhorred by good Men. XX. Living by Faith and our being fed by Ordinances will cease when
Death of the High-Priest the Slayer shall return to the Land of his Possession By the High-Priest's Death an Atonement was made for him saith Mr. Ainsworth XXIV The High-Priest brought the Bodies of those Beasts whose Blood was brought into the Sanctuary to be burnt without the Camp Parallel I. CHrist was of the Race of Mankind of the Seed of David according to the Flesh Forasmuch as Children are Partakers of Flesh and Blood he likewise took part of the same but was altogether pure spotless without the least Stain of Sin II. So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son c. and in another place Thou art a Priest for ever c. The Father invested him in this Office Him hath God the Father sealed He was baptized and the Spirit came down visibly upon him when he was about thirty Years old III. Christ was anointed with the Oil of Gladness above his Fellows How God anointed Jesus of Nazareth with the Holy-Ghost and with Power He had also immaculate Sanctity and Purity in him IV. Christ was said to be glorious in his Apparel cloathed with the Divine Nature as with a Garment he was adorned with perfect and compleat Righteousness V. Signifying saith Mr. Guild the Deity of Christ which as a Circle hath neither beginning nor end and the Royal Dignity whereby he is advanced to be the Supreme Head in all things to his Church or his Kingship See Goodwin's Moses and Aaron VI. Christ's Humanity is cloathed with true Holiness which is compared to fine Linnen clean and white VII The Lord Jesus as our High-Priest presents â—â—or bears the Remembrances of all his faithful People upon his Heart when he appears before God to make Intercession for them He knows his own Sheep by Name VIII Christ hath in him the Perfection of true Light Beauty and Holiness Vrim and Thummim signified Christ's Prophetical Office whereby He as a standing Oracle to his Church answers all Doubts and Controversies whatsoever IX Christ is the real Antitype of this engraven Plate in likeness of a Signet Holiness to the Lord in that the Father hath actually communicated to him his Nature who is the express Image of his Person a glorious Representation of him to us being able to bear and hath born our Iniquities The Lord hath laid on him the Iniquities of us all X. Christ is the Mouth of the Father to the Sons of Men He is called the Word of God God hath spoken unto us by his Son XI Christ's Church must be a pure Virgin chast unstained with Superstition or Idolatry giving neither Love nor Worship to any other Christ owns none but such a People for his Spouse XII Christ offered up his own Body as a Sacrifice for our Sins He appeared to put away Sin by the Sacrifice of himself Christ was once offered to bear the Sins of many c. XIII As Christ was offered upon the Cross for the Sins of Mankind as a propitiatory Sacrifice so must his Blood in a spiritual manner be sprinkled upon our Consciences that we may be cleansed from our Sins and accepted in the sight of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkled the unclean sanctified to the purifying of the Flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself to God purge your Consciences from dead Works to serve the living God But ye are come to Mount Zion c. And to Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaks better things than the Blood of Abel XIV Christ's Righteousness remains for ever to cloath and adorn all true Believers 'T is the Wedding-Garment whosoever hath it not shall be shut out of the Marriage-Chamber and cast into utter Darkness XV. Christ sounds the great Trumpet of the Gospel for the assembling and gathering together of his Elect to himself from all the four Quarters of the Earth and will sound an Alarm at the last Day to the general Judgment The Trumpet shall sound and the Dead shall be raised c. XVI Christ is the great Teacher of God's Law 't is he that gives us the knowledg of Salvation that guides our Feet into the way of Peace We must seek the Law i. e. the Mind and Will of God at his Mouth who shews us plainly of the Father His Tabernacle is only standing not Moses's not Aaron's not Elias's but Jesus's This is my beloved Son hear him He is the last and only Teacher sent from God XVII Christ is Judg concerning the Plague of every Man's Heart what Sin is deadly and what not Tho there is no Sin venial as the Papist's affirm yet there is much more danger and evil in some Sins than in others As for example 'T is worse to have Sin in the Affection than in the Conversation to love it than to commit it The best of Saints have not been without Sin Infirmities have attended them yet they loved them not 'T is a loathsom thing to a true Believer That which I hate that do I. The Priest was to pronounce a Man utterly unclean if the Plague was got into his Head So if a Man's Judgment Will and Affection are for the ways of Sin if they chuse and love that which is evil Christ the High-Priest in his Word pronounces such unclean When Men approve not of God's ways because they forbid and give no toleration to their beastly Lust and Sensuality and from hence secretly contemn Religion in the strictness of it these surely have the Plague in their Heads XVIII The Lord Jesus makes and anoints many to be Kings for besides his acting towards Men in bringing of them to their Thrones and Kingdoms as 't is said By me Kings reign he makes all his Saints Kings and Priests and they shall reign on Earth XIX Christ hath the absolute Power of appointing what Officers should be in his Church He gave some Apostles some Prophets some Evangelists some Pastors and Teachers Those that make any other spiritual Office or Officer than Christ hath ordained will be found grand Criminals in the great Day XX. Christ was sent to bless the People by turning every one of them from the evil of their Ways to give Pardon yea the holy Spirit and eternal Life to as many as believe on him XXI Christ entred into Heaven it self alone for us as Mediator through the Merit of his precious Blood shed to make Atonement once for all there to appear in the presence of God for us Neither by the Blood of Goats and Calves but by his own Blood he entred in
of his Faithfulness in performing and making good the same of the reality of his Intentions to make Men happy through believing that he renders the matter on God's side valid against all Contenders whatsoever so as that God shall be clear in Judgment and none be able to answer him one word of a thousand VII Jesus the faithful and true Witness was so necessary to the determination of matters relating to God and man that it could not be done without him otherwise another might have serv'd in his room but none in Heaven nor Earth was found worthy to open the Book and loose the â—â—eals thereof Rev. 5.4 If I had not come and done what no other did you had not had Sin but now you have no cloak for your Sin John 15.22 24. VIII Christ as the chief Witness hath spoke the whole Truth left nothing conceal'd that either concerns God's Glory or Mens Good either by himself before he went to Heaven or by his Apostles since he hath declar'd the whole Counsel of God so that the Record of his Testimony is able to make us perfect and compleat in the whole Will of God and if any add to or take from his Word he shall lose his part in the Book of Life and heavenly Jerusalem IX Jesus is so just and impartial a Witness yea and so great an Abhorrer of Falshood that he is called the Truth it self yea Grace and Truth came by him He was holy harmless separate from Sinners X. As the Testimony of Jesus will put an end to all Controversies the right way and leave the Wicked wholly wiâ—â—hout Excuse and clear the Justice of God So it shall be more tolerable for the Land of Sodom in the day of Judgment than for that City that refuse and reject the Word and Testimony of Christ in the Gospel Divine Justice however will be cleared in the eyes or view of Men and Angels in condemning them that had the Light and would not be determined by it See Christ a Prophet Metaphor I. THe greatest Witnesses amongst Men are but of a short standing they are but of yesterday know but in part therefore can testify but in part II. Earthly Witnesses are but Servants and in many things return the Matter of their Testimony by Information Disparity I. BUt Jesus Christ is an Ancient Witness of long standing was with the Fâ—â—ther from the Beginning saw and â—â—eard all things that he spake and did I was by him as one brought up with him c. Before Abraham was I am II. Jesus Christ is the Son of the great King and Law-giâ—â—er and hath the whole matter of Testimony by Sight and personal Knowledg The Father hath shewed the Son all things that himsâ—â—lf doth c. And what he hath seen and heard that he testifyeth Joh. 3.32 Inferences I. THese things shew the great value God puts upon the Souls of Men that rather than they should miss the Knowledg of his Will and perish for want of Testimony to confirm the Truth he sent Jesus Christ his own Son to witness and testify Divine Things to them God who at sundry times and in divers manners spake in time past unto our Fathers by the Prophets hath in these last days spoken unto us by his Son II. That the Gospel is to be highly valued as the perfect Will of God witnessed to not only by him that was true and faithful but perfect and fâ—â—ee from the least stain or spot of Sin III. They deserve to be damn'd that live under the repeated Testimony of Christ the true Witness and yet will not believe it so as to be reformed by it How shall we escpae if we neglâ—â—ct so great Salvation IV. What Confirmation Establishment and Consolation also is here to all that belieâ—â—e and embrace the Gospel in Sincerity 1. This is the Truth as it is in Jesus The true Grace of God wherein ye stand 2. There is a high degeee of Blessedness to them that have not seen and yet believed 3. The abiding by this Testimony and Witness of Jesus Christ gives an Interest â—â— and Right unto Eternal Life 4. It advanceth the great Honour makes Men no less than the Children of God and Joynt-Heirs with Christ. V. An Exhortation to all them that have received the VVitness and Testimony of Jesus Christ to hold it fast against all Opposition whatsoever There is great danger in being ashamed of and relinquishing the VVord and Testimony of the Son of God He will be ashamed of them before God and the Holy Angels VI. To them that have not received his Testimony to receive it with all speed because it is the word of Life the very Doctrine of Salvation It a fearful thing to refuse him that speaks from Heaven and trample under foot the Blood of the Son of God Christ an Altar Heb. 13.10 We have an Altar whereof they have no right to eat who serve the Tabernacle THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an Altar where the slain Sacrifices were offered and sometimes as Brightman says on Rev. 16.7 The Altar of Incense or Perfumes It is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Sacrifice or Offering In this Text it Metaphorically denotes the whole Mystery of Christ the Mediator and is put by a Synecdoche for the Oblation or Sacrifice viz. Christ. See 1 Cor. 9.13 10.18 The meaning is that such as still stick to the Ceremonies of the Law by serving the Legal Tabernacle and thereby seek their Justification cannot eat of this Spiritual Altar that is they cannot be Partakers of the Benefits of this Sacrifice purchased by the Death of Christ. Metaphor I. THe Altar of Perfume was appointed by the Lord to be made of Shittim Wood overlaid with Gold having a Crown of Gold about it II. The Altar of Burnt-Offerings was ordaind for Sacrifices to attone for Sin the Flesh of Beasts was offered thereon III. All Sacrifices were to be offered upon the Altar of Burnt-Offerings and all Incense to be burnt upon the Altar of Incense IV. The Altar of Burnt-Offerings was but one and in one place and the Sacrifice to be offered thereon in this place only V. The Altar did sanctify the Sacrifices which were laid upon it VI. The Altar was a place of Refuge Men that were in danger fled to the Horns of the Altar and there intreated for Favour VII The Horns of the Altar were to be sprinkled with Blood and so was the Altar of Incense once a year VIII The Altar had four Horns on the four Corners thereof Parallel I. CHRIST's Humane Nature was covered and over-laid as it were with the Divinity and crown'd with Majesty as the Gold adorn'd the Wood and circled the Altar II. Christ was appointed for Sacrifice his Humane Nature was offered up as a Propitiatory Sacrifice for the Sins of the whole World III. All our Duties
build upon this Foundation VI. Christ is the only Foundation as he is every way fit and meet to be laid in the bottom of the Building so he is without Fault And no other Foundation can be laid than that which is laid which is Christ Jesus But though we or an Angel from Heaven preach any other Gospel to you than what we have preached unto you let him be accursed Gal. 1.8 VII Christ is a Foundation that can never be shaken the greatest Revolutions Mutations Changings Turnings and Over-turnings that can come cannot over-turn this Foundation nor remove it out of its place Foundations of Kingdoms Nations Commonwealths and Constitutions of Antichristian Churches may and shall be shaken but Christ the Foundation of the true Church shall abide for ever VIII Christ the Spiritual Foundation is able to uphold and preserve the Hâ—â—use or Soul that is built upon him I know whom I have believed and am perswaded that he is able to keep that which I have committed to him Vpon this Rock I will build my Church and the Gates of Hell shall not prevail against it Mat. 16.18 Inferences I. THis informs us of the great Wisdom and Condescension of God in contriving such a blessed Foundation for the Church and all true Believers to build upon it was the purpose of God to found his Temple upon a sure Basis even the Rock Christ Jesus II. It also sets forth the happy and glorious State of the House of God what can add greater Glory to it than to have a Foundation so precious lasting and permanent III. It shews the Honour and Excellency of Gospel-Ministration Ministers do not only propound Christ but in a subordinate sence in the Ministry of the Word may be said to lay Christ as a Foundation Hence Paul saith I have laid the Foundation c. for we are Labourers together with God 1 Cor. 3.9 10. IV. It reproves those that lay aside and reject this Foundation and build upon others as 1. The Papists that build upon Peter and on their own Merits and what their Merits are England and other Nations can soon resolve 2. The Quakers who build upon the Light of Natural Conscience they refuse the Person of Christ and the valuable Price of his Blood and introduce in his room an inward Quality viz. that Beam of Light that shines in Men from Jesus Christ considered as Creator 3. Such as build but in part on Christ come justly under the verge of this use of Reprehension because they do not lay all the stress and hope of their Salvation upon this Foundation V. It serves also to put Men and Women upon Trial to see whether the Lord Christ be their only Foundation or not 1. Do you really remove your selves off all other Foundations 2. Do you not build on nor confide in Pharisaical Righteousness even a Righteousness of your own 3. Do you not build upon Federal Holiness and upon Birth-Privileges think not to say within your selves We have Abraham to our Father 4. Do you not build upon Legal Conviction or outward Reformation 5. Do you not build upon a bare believing the History of the Gospel upon the Faith of Credence 6. Do you not build upon a Confession of Sin 7. Do you not build upon outward Priviledges upon visible Church-Membership and External Ordinances remember the Foolish Virgins 8. Do you not build barely on the Mercy of God not well considering he is just as well as gracious and will not acquit the guilty notwithstanding your Repentance and moral Righteousness without the Atonement made by the Blood of Christ. 9. Do you not build upon present Purposes and Resolutions to change your ways and course of Life hereafter is not this that which supports and stays your Minds 10. Do you not build upon Learning Parts and that Knowledg you have in Divine Things above others 11. Do you not build upon Men Ministers the Church taking all upon Trust that such and such Doctors and able Divines say VI. This may caution all Preachers of the Gospel to take heed how and what they build Upon this Foundation if they build Wood Hay or Stubble they will suffer Loss Let them be very careful they preach nothing for Doctrine but what Christ hath given in Commission and receive none lay none into the Building but living Stones such as are well hew'd and squar'd and fitted by the Spirit and Word for the Spiritual Building for God's Temple must be built with Gold Silver and precious Stones VII Let all such that are not built upon this sure Foundation be exhorted with all speed to get an Interest in this Rock for otherwise your Building will be on the Sand and you will fall into the lowest Hell at last VIII It demonstrates the happy State of those that are built upon this sure Foundation the Prophets and Apostles Jesus Christ himself being the chief Corner-Stone in whom all the Building c. And let all those that speak the Truth grow up in Love unto him in all things who is the Head Labour to be well fixed cemented and united to this Foundation that you may be established in the Faith IX And lastly This may comfort the Godly in the worst of Times for as it is a Foundation of God's laying and of so excellent a nature in its self you may be sure 't is not in the Power of Men nor Devils to raze or destroy it be sure you shall be saved whoever you are that build in a right manner on the Rock of Ages the Lord Jesus Christ. Christ the Corner-Stone 1 Pet. 2.6 I lay in Zion a chief Corner-Stone elect and precious Psal. 118.22 The Stone which the Builders refused the same is become the Head of the Corner CHRIST by a Metaphor called Anthropopatheia is not only called a Stone but also by a very emphatical Phrase a Corner-Stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 21.42 Acts 4.11 1 Pet. 2.6 And whereas Builders place the strongest and most durable Stone in the Corner-Foundation it denotes the firmness strength and duration of Christ the Foundation or Spiritual Stone upon which the whole Church is built It is said 〈◊〉 3.17 The Lord will smite the corner of the Head so the Hebrew of the Daughter of Zion The exterior Angle of an Edifice has a Prospect to each side and is put for Principality or the chief Ruler Judg. 20.2 1 Sam. 14.38 Isa. 19.13 hence it is attributed to Christ Psal. 118.22 expounded Eph. 2.15 16 17 20. he having the chief over-sight of as well as he is the principal Foundation to his Church METAPHOR I. A Corner-Stone sustains and upholds the building if the Corner of the House fall the whole Structure is in danger There came a Wind from the Wilderness and smote the four Corners of the House and it fell upon the young Men and they are dead Some Stones may drop out of the middle of the Building
the chief of that Rank we shall consider Captain in a threefold respect In respect of his 1. Qualifications 2. Place and Office 3. Progress or Actions METAPHOR I. A Captain is supposed to be a Man qualified for his Place to which there are these things necessary 1. That he be free and willing to take that Work and Office upon himself it is not meet he should be forced to do it 2. It behoveth him to be one faithful in all things to his Soveraign 3. A Captain must be valiant and couragious not easily dismaied tho he meet with never such hard and difficult Service 4. He ought also to be well skill'd in the Work and Duty of his Place and Office II. A Captain is made so by his Commission which is his Authority to act in that Capacity III. A Captain hath the Power of listing Souldiers under his Command to serve in the King's War IV. A Captain by virtue of his Place and Office doth nominate his Officers and appoint them their proper Work gives out his Orders beyond which they are not to venture V. A Captain hath the keeping of Muster-Rolls wherein all the Names of his Under-officers and Souldiers are entred by which he calls them over and knows them all by Name VI. A Captain leads his Souldiers out into the Field to be exercised and disciplin'd to be made fit for Service against the day of Battel VII A Captain makes a Speech to his Souldiers to encourage them in the way of their Duty and shews them the dangers of Neglect and Remisness VIII A Captain hath Power to casheer can take in or shut out as he seeth Cause IX A Captain is the Head of a Company Commander over a Band of Men. X. A Captain when he hath taken his Place marches in the Head of his Company runs the greatest Hazard deserts not his Men for fear of Danger XI A Captain gives the Word of Command to his Souldiers which they are carefully to learn and observe XII A Captain by his Place is engaged to War both offensive and defensive as occasion shall require XIII A Captain meets with Enemies to try his Skill and Courage XIV A Captain makes use of Armor and Weapons of which there is no small need in the day of Battel XV. Captains are commonly stout Men and will make good their Ground against an Enemy scorn to yield till they die XVI A good Captain takes care for his Men to preserve and secure them whether he lives or dies himself XVII A Captain hath the power to prefer his Men to Office that he approves of to be fit and worthy XVIII A wise Captain puts the best Men into the greatest Service he makes not young and unexperienc'd Men Commanders of Companies and Leaders of Parties lest the Work should miscarry in their hands XIX A Captain in weighty Affairs is joined with the Council of War without whom there is nothing of grand Importance transacted XX. A Captain 's place is a place of Honour where the Subject is justly worthy of it and the Army legally raised XXI A valiant and Noble-hearted Captain offers terms of peace to the Enemy before he falls upon them and fights them to prevent effusion of Blood if possible XXII Captains when their Favour is refused put Men to the Sword and make slaughtering work in the World XXIII A Captain doth not only come off a Conquerour but improves his Conquest and Victories to many degrees of Advantage 1. To the discouragement of Advarsaries 2. In spoiling their Forts and Strength 3. In the erecting Trophies 4. In disposing the Prey to gratify and reward his Souldiers that engaged with him in the War Parallel I. JEsus Christ the Captain of our Salvation had not only these four but all other honourable and necessary Qualifications that made him fit to be a Leader For 1. Jesus Christ was free and ready had no force put upon him but came voluntarily and of his own free will to undertake this Office c. he looked round about and saw that there was none to help or to undertake this Work then said he Lo I come to do thy Will O God 2. Jesus Christ was faithful over his own House called the faithful and true Witness he never so much as thought in the least of betraying of his Trust. It was impossible indeed he should be unfaithful who was without Sin the holy and immacculate Lamb of God 3. Christ was valiant and resolute the danger of Death and Threats of an ill natur'd King could not make him retreat when he had entred the Field slighted his Enemies high Words and vain Florishes Go tell that Fox that I work Miracles this day and to morrow the third day I shall be made perfect Luk. 13.32 The Contempts of his Enemies nor Perswasion of his Friends could not at all abate his Valor he knew he must and resolved he would be about his Father's Business Luk. 2.49 4. Christ was fitted with Wisdom and Understanding he is called the Wisdom of God II. Christ was commissionated by God after his qualifications did commend him to this Place for though he offer'd freely to accept yet he acted not of himself but by Command and Authority from the Father I came not of my self the Father sent me I received Commandment from the Father III. Jesus Christ hath the Power of listing Spiritual Souldiers under his Command to serve in the Wars of the Soul and Battel of the Lord of Hosts He took the Names of Nathaniel Zacheus Cephas Peter James and John who listed themselves under his Command with many others we read of in the Gospel IV. Jesus Christ doth appoint Saints their proper Work and gives forth his Orders beyond which they are not to pass He nominated the twelve Apostles to be next to himself and gave Orders that they should not march beyond the confines of Judea but tarry at Jerusalem till fresh supply of Strength came in Go not to Samaria nor the Cities of the Gentiles But tarry at Jerusalem till you are endued from on high Add not to his Word c. V. Christ hath a Book wherein the Names of his Saints and faithful Followers are recorded called in Scripture the Lamb's Book or Book of Life whose Names are in the Book of Life the Book of Life of the Lamb slain from the Foundation of the World He calls his own Sheep by Name c. VI. Jesus Christ lead his Saints to the Sea side to the Mountains to the Desert to exercise and make them fit for Service against the day of Battel by which he taught their Hands to war as it were and their Fingers to fight against the Devil the Flesh and the World VII Christ made large Speeches to all his Followers see his Sermon in the Mount to encourage them in the way of their Duty and shew them the great dangers of Neglect and Remisness Blessed are they that
Christ if he sees that a small Fire and easy Afflictions will not refine and purifie the Soul of a Believer adds greater Afflictions puts them into a very hot Fire great Trials according to his own Wisdom and good pleasure of his Will If need be you are in heaviness through manifold Temptations That the trial of your Faith being much more precious than Gold c. Think it not strange concerning the fiery Trial which is to try you as if some strange thing happened unto you VII Jesus Christ by refining his People separates their Dross from them separates Pride Passion Luke-warmness Worldly-mindedness c. and thereby makes Them and their Graces exceeding valuable Tried Faith tried Patience tried Love is highly esteemed 't is far beyond tried Gold This is the fruit of all the taking away of your Sin I will make a Man more precious than Gold even a Man above the Golden Wedg of Ophir And Christ by refining and putting the whole Church into the Furnace separates the Gold the sincere Christians from drossy Hypocrites VIII Christ to refine and throughly purge and purifie his Church and the Hearts of Believers puts them into one Fire one Affliction and then into another hence God speaks of purifying his People seven times for if you will not for these things obey me I will punish you seven times more according to your Sins God hath many Fires IX Christ adds something of another nature other Metal as I may say into his Gold viz. his Church and People that are in the Furnace there is the additament of his Word and Spirit Did not he add these to his People to refine and purifie them they would be long in the Fire before their Dross would be washed and consumed away nay without the Word and Spirit Afflictions could never accomplish nor perfect the Work and make them fit for his use X. Jesus Christ doth not put his Church or any one believing Soul into the Furnace to destroy or any ways to hurt them but purely out of a gracious Design to make them more pure and serviceable unto him Fathers for a few days chasten us after their pleasure but he for our profit that we might be partakers of his Holiness After he hath tried me I shall come forth as Gold He takes much care that nothing be lost none of them receive detriment thereby XI Christ will not suffer his People to remain in the Furnace or under Afflictions any longer than he sees need of it no longer than till all their dross and filth be purged away 'T is but in measure he knows when it is enough and then he soon abates the Fire XII Christ oft-times in refining of his Church wasteth the Wicked who are his Fuel by which he many times purges them In a secret way they hereby come many times to be bruised and smitten the Fire of God's Wrath seizes upon them as in the case of Pharoah whilst they are persecuting his People XIII Christ Jesus by putting his Children into the Furnace of Affliction resolves to burn up waste and destroy all Hypocrites and drossy Professors in a day of fiery Triall they pass away like Smoke But the Wicked shall perish even like Smoke they shall consume as the Smoke vanisheth so shalt thou drive them away XIV The Lord Jesus knows that sincere Souls or faithful Christians will abide the day of his coming when he sits as a Refiner viz. in a day of Distress and Tribulation and though the Church thereby is made less in bulk or quantity the formal and drossy part being many times more than the other yet in quality the Church thereby will shine forth more gloriously and consequently more acceptable unto God XV. Jesus Christ when he hath thorowly refined and purged his Saints they are made choice and golden Vessels the delight of Christ and for the use and ornament of the Church In a great House there are not only Vessels of Gold and Silver c. 2 Tim. 2.20 The precious Sons of Zion comparable to fine Gold how are they esteemed as Earthen Pitchers c. Lam. 4.2 See Vessels METAPHOR I. A Refiner refines but a little Gold at a time comparatively his Furnace is of small Dimension II. When a Refiner hath put Gold into a Crucible to be melted in order to make it pliable and fit to be wrought adds a quantity or allowable proportion of Allay which is of less value as Silver or Copper Disparity I. CHrist many times in one Furnace of Affliction refines almost all the Gold or godly Ones in a whole Kingdom as he dealt with the whole House of Israel II. Christ when he puts his Saints into his Furnace to make them maleable and fit to be wrought by the Hammer of the Word into the Image of God he puts in a measure of the Holy Spirit which is of more worth and value than the Gold it self viz. the Saints for indeed so hard is the Heart notwithstanding the Fire of that Affliction that there is no work can be made of it without the Spirit Inferences I. THis may inform us concerning the purpose and design of Christ respecting fiery Trials which the Godly meet with in this World that Afflictions are not for the hurt or injury of the Church II. It also shews us what Filth and Corruption is in our Hearts what reason have we to bewail our inward Pollution that nothing will purge and cleanse us but Christ's Blood his Word Spirit and Affliction III. Moreover let us learn from hence to cry to God when we are in the Furnace when in the Fire that Christ would apply his Blood Word and Holy Spirit to our Souls for if otherwise all Sufferings and Afflictions will be unprofitable unto us IV. And O that Christians would take heed in days of Liberty and Prosperity to walk humbly and holily before the Lord and beware lest they contract Filth and Pollution upon their own Souls and so provoke Christ to put them into his Furnace If the shaking of the Rod would bring us upon our Knees and reform our Hearts and Lives Christ would not bring slaying and fiery Dispensations upon us V. It may put us all upon the search to see if we are sincere Gold and not Dross for if we are corrupt Matter the Furnace will make a clear Discrimination of it for indeed Every Mans Work shall be tryed so as by or out of the Fire 1 Cor. 3.13 VI. Let all Professors from hence be wakened Christ the Refiner is near and the day of Trial comes on apace but how wilt thou stand when he appears There is an Amazing Dispensation at hand the Church of God shall be throughly purged and made white the drossy Christian e're long shall be consumed and pass away like the Smoak of a Refiners Furnace VII How good is God to take so great Pains with us that he might make us fit
Benefit by the flesh or Death of Christ unless he be quickened by the Spirit 4. The gospel in the grace of it when received in Truth works out that cursed enmity that is in the heart against God and thereby reconciles the sinner to the blessed Majesty of Heaven 5. The grace of the gospel works Regeneration makes the sinner another Man a new Man It forms the new Creature in the Soul 1. It infuses new qualities 2. It makes the Proud Person humble and not to vaunt himself 3. It makes the Unclean Person Chast and to loath Lascivious thoughts 4. It makes hard-hearted sinners full of Bowels 5. It makes the impatient Soul to bear all things 6. It makes the Covetous Person Liberal and to distribute to the poor 7. It makes the worst Husband the best Husband the worst Wife the best Wife the worst Children the best Children the Rebellious ones to be Obedient ones 6. The gospel in the grace of it brings the Soul into Union with God No Grace no Christ. God is the Fountain of this Union Christ is the Conduit-pipe as Mediator the Spirit and the grace thereof is the stream Union is let into the Soul at this door no grace no God no union with him and no Union with him no Communion with him 7. The grace of the gospel washeth the polluted Soul it cleanseth the filth of the heart and Pollution of the Life He put no difference between them and us purifying their hearts by faith 8. The grace of the gospel or saving operations of the Spirit heals the wounded Soul he poured in Oyl and Wine c. 9. Gospel grace gives the Soul a right to all the Blessings of a Crucified Christ 't is that which puts on the Wedding garment It was a pretty saying of a good Man 1. The Father weaves this Garment he was first concerned about it he prepared the matter with which 't is made 2. The Son made it he has wrought Righteousness for us 3. The Spirit puts it on 10. The grace of the gospel makes a glorious Soul a glorious Man a glorious Woman a glorious Family a glorious Church a glorious City a glorious Kingdom where 't is generally received in Truth It makes a glorious Soul It finds it naked and clothes it It finds it starved as it were and feeds it It finds it wounded and heals it It finds it cold and warms it It finds it unclean and sanctifies it It finds it poor and inriches it It finds it in bonds and sets it at liberty It finds it an Enemy to God and reconciles it It finds it Condemned and justifies it It finds it Dead and gives it Life 11. The grace of the gospel adornes the Soul it puts Ornaments upon the head and Chains beyond those of Gold upon the Neck It decks it with Jewels I decked thee with ornaments I put Bracelets upon thy hands and a chain on thy neck I put a Jewel on thy forehead earings in thine ears and a Beautiful Crown on thy head thou wast dect with Gold and silver with silk and broidered work It puts a Ring on the Finger it adorns the Soul with a meek and a quiet Spirit which is in the sight of God of great price 12. The grace of the gospel makes a man to behold a beauty and glory in the gospel to love it and to suffer for it The gospel is worth little in the sight and esteem of that man that has not the grace of the gospel What is the word of grace without the grace of the word 13. Gospel grace is an excellent preservative against the Plague of Sin No Pestilence so bad as this How shall I saith Joseph do this thing and sin against God It is also a Potion to work it out as well as to preserve from it 14. Gospel grace is good really good alwayes good and glorious at all times 't is good in health the Soul cannot have health without it good in Sickness 't is good in Prosperity 't is good in Adversity 't is good in good times and wo to them that want it in bad times we are blessed that have it but they are cursed that are without it whatsoever Profession they make For the Profession of the gospel without the grace of the gospel will do a man no good 't is but the name without the nature the Cabinet without the Jewel the Lamp without the Oyl 15. The grace of the gospel makes men like to Christ to love Christ and to die for Christ. 16. Gospel grace makes men to live to God they live to themselves that have it not they live to God that have it It makes men wise to be men of Understanding to live sober to themselves to live righteously to men and to live holy towards God to live in Subjection to God to obey God to delight in God and to live in Obedience and Subjection to his Church 6. The gospel is glorious in respect of the tenders and offers made therein to the Sons of Men. VVhat is tendered Repentance is tendered Pardon is tendered Peace is tendered Bread and VVater of Life is tendered perfect Righteousness is tendered Adoption is tendered Glorious Liberty is tendred in short God is offered he makes a tender of himself Christ is tendred with all his Benefits who is the Pearl of great price worth Millions yea more than ten thousand worlds a Marriage with Christ is tendered the Spirit is tendered with all the blessings of it a Kingdom is offered in the gospel a Crown is offered a Crown of endless glory a Crown that fadeth not away Eternal Life is tendered VVho is it that makes these tenders and offers in the gospel The great God he that has them to bestow and a right to give them VVho are they offered to To such that are his Enemies Rebels even the worst of Sinners in a word who ever will he that hath a will to receive them may have them Upon what Terms are they offered Freely offered without Money and without price tho' a man as to Righteousness hath nothing of worth nor Beauty in him being in himself but a Lump of Sin and Filthiness yet he may have these things they are offered unto such They are sincerely and faithfully offered God doth not mock men and women offer them such things as these and yet never intend to bestow them upon them if they have a heart a Mind to them my Life for theirs they may enjoy all these and many more like glorious good things Nay and more then this they have been often tendered with much Affection and in Bowels of Compassion God bewails and Christ bewails the state of such who do refuse them O then what Fools are mortals to slight and reject these tenders 7. The gospel is glorious in Respect of the glorious things that are brought about and accomplished thereby The first I
to say 't is a Land of rare and choice good things Parallel THe Word of God is good Food for the Soul Man liveth not by Bread alone but by every Word that proceedeth out of the Mouth of God Where the Word of God is received and well digested in the Understanding it tends to make a sound Christian. II. The Word of God is proper Food for those that are born again by the Spirit or are truly regenerated Such like new-born Babes grow and thrive by feeding spiritually upon the VVord Precepts and Promises of God and many have lived upon it and have been satisfied thereby when they have had nothing else to feed upon III. So upright and faithful Christians greatly thirst after and desire the VVord of God As new-born Babes desire the sincere Milk of the Word IV. The spiritual Milk of the VVord is an excellent Restorative for a consumptive wasted and decayed Christian They that wait upon the Lord shall renew their Strength V. The holy VVord of God is one of the choicest Blessings God hath bestowed upon his Church and People Those that would see the Excellency of the VVord and Gospel of Christ may read the Metaphor Light Application YOu may know by this whether you are born again or no. Do you cry for and greatly desire after the pure VVord of God the sincere Milk of the VVord without humane Mixtures and Ceremonies The VVord of God feeds best when 't is without any Composition of human Invention The Word of God compared to Strong-Meat Heb. 5.14 But strong Meat belongeth to them that are of Age c. AS the Word of God is called Milk so it is also called Strong Meat By strong Meat is meant the more profound perfect and mysterious Doctrine of the Gospel which is to feed strong Christians METAPHOR STrong Meat is not meet or convenient Food for Babes if they could eat it yet they want strength to digest it II. If Children after they are grown up and arrived to Years of Maturity refuse strong Meat and cannot feed upon any thing but Milk there may be cause to fear they are some way defective or diseased III. Strong Meat yieldeth strong and perfect Nourishment such as can feed upon and well digest it are more able and capable for Business than those that only feed or live upon Milk Parallel THere is something contained in the Word of God that young Christians who are like new-born Babes cannot receive it so as to understand it it is not proper for them The Milk of the Word such things as are easily taken in is for them strong Meat belongs to strong Christians Men of Experience II. So if Christians who have been a great while converted and in the Profession of the Gospel and yet cannot take in nor feed upon any thing but the Milk of the Word strong Meat being offensive to them it argues some great defect in their Understanding or that they are spiritually distempered III. So those Christians that can feed upon the strong Meat of the Word who in their Understandings can in some measure relish and digest the Mysteries of the Gospel or those deep things of God get most spiritual Strength and are more fit for Business than the Weak who only live upon Milk The Word of God compared to Honey Psal. 19.10 Sweeter than Honey and the Honey-Comb to my Taste Psal. 119.130 How sweet are thy Words unto my Taste yea sweeter than Honey unto my Mouth Rev. 10.9 But it shall be in thy Mouth as sweet as Honey SWeeter than Honey or the Honey-Comb not only the most fine and delicate Honey but all things which be delightful and pleasant to the Taste by a Synechdoche Because nothing is generally so precious and pleasant as Gold and Honey thence Comparisons are taken from these rather than other things to express the very great Worth and Sweetness of God's Word Wilson Simile HOney is exceeding sweet to the Taste What is sweeter than Honey II. Honey if it be added or put into other things that are bitter it will take away in a great measure the bitterness thereof and so cause a Man to receive it down with less difficulty III. But notwithstanding Honey is so sweet and pleasant yet there are some Men that do not care for it The full Soul loatheth the Honey-Comb IV. Naturalists affirm that Honey is good to dissolve and dissipate Tumors and Swellings and to mollify Hardness and that it is of an healing nature and serveth for an infinite number of Uses V. Honey is also of a purging Quality Parallel SO the Word of God is very sweet and pleasant to the Taste of gracious Souls What is more desirable to a sincere Believer than the sacred Precepts and Promises of the Gospel II. So if the Soul be under Affliction Temptation Persecution for Christ's sake which are bitter things in themselves yet if God be pleased to add or put into this Bitter but some of the sweet Promises of the Word how wonderfully is the Bitterness abated and with what ease can a Christian bear up under them III. Tho the Word of God is so precious and desirable yet there are many wicked and ungodly Ones that cannot endure it A vile Papist in the Massacre of Ireland took up a Bible and cursed it saying That had done all the Mischief Sinners are so glutted with the filthy Trash of this World that they loath this sacred Honey-Comb IV. The Word of God is of most Sovereign Virtue to dissolve and dissipate all spiritual Tumors of the Soul and to mollify and break in pieces the Hardness of the Heart How did it mollify the Hearts of the three thousand Peter preached unto See Hammer V. The Word and Spirit of God when they operate together in the Soul are the best spiritual Purgation in the World Now are ye clean through the Word that I have spoken unto you Simile THere are several hurtful Qualities in Honey which may be prevented by taking the Advice of the Learned Physician II. There is much Dross in Honey Disparity THere are no hurtful Qualities in the Word of God that needs no humane Skill to correct or clarify it II. There is none in the Word of God Thy Word is very pure therefore thy Servant loveth it Inferences HEnce let us learn with the industrious Bee to gather some Honey out of every Flower of God's Word How doth that little Creature labour in the Summer to store her self with Food against Winter Let every Christian learn of them but more especially the Ministers of God's Word that their Lips may drop like the Honey-Comb And let us examine whether we ever as yet experienced the VVord sweet as Honey to our Taste The Word compared to Fire Jer. 20.9 His Word was in mine Heart as a burning Fire c. And Chap. 23.29 Is not my Word like as Fire 1 Thes. 5.19 Quench not the Spirit The Holy-Spirit and